NETBible KJV GRK-HEB XRef Names Arts Hymns

  Discovery Box

Genesis 35:1-29

Context
The Return to Bethel

35:1 Then God said to Jacob, “Go up at once 1  to Bethel 2  and live there. Make an altar there to God, who appeared to you when you fled from your brother Esau.” 3  35:2 So Jacob told his household and all who were with him, “Get rid of the foreign gods you have among you. 4  Purify yourselves and change your clothes. 5  35:3 Let us go up at once 6  to Bethel. Then I will make 7  an altar there to God, who responded to me in my time of distress 8  and has been with me wherever I went.” 9 

35:4 So they gave Jacob all the foreign gods that were in their possession 10  and the rings that were in their ears. 11  Jacob buried them 12  under the oak 13  near Shechem 35:5 and they started on their journey. 14  The surrounding cities were afraid of God, 15  and they did not pursue the sons of Jacob.

35:6 Jacob and all those who were with him arrived at Luz (that is, Bethel) 16  in the land of Canaan. 17  35:7 He built an altar there and named the place El Bethel 18  because there God had revealed himself 19  to him when he was fleeing from his brother. 35:8 (Deborah, 20  Rebekah’s nurse, died and was buried under the oak below Bethel; thus it was named 21  Oak of Weeping.) 22 

35:9 God appeared to Jacob again after he returned from Paddan Aram and blessed him. 35:10 God said to him, “Your name is Jacob, but your name will no longer be called Jacob; Israel will be your name.” So God named him Israel. 23  35:11 Then God said to him, “I am the sovereign God. 24  Be fruitful and multiply! A nation – even a company of nations – will descend from you; kings will be among your descendants! 25  35:12 The land I gave 26  to Abraham and Isaac I will give to you. To your descendants 27  I will also give this land.” 35:13 Then God went up from the place 28  where he spoke with him. 35:14 So Jacob set up a sacred stone pillar in the place where God spoke with him. 29  He poured out a drink offering on it, and then he poured oil on it. 30  35:15 Jacob named the place 31  where God spoke with him Bethel. 32 

35:16 They traveled on from Bethel, and when Ephrath was still some distance away, 33  Rachel went into labor 34  – and her labor was hard. 35:17 When her labor was at its hardest, 35  the midwife said to her, “Don’t be afraid, for you are having another son.” 36  35:18 With her dying breath, 37  she named him Ben-Oni. 38  But his father called him Benjamin instead. 39  35:19 So Rachel died and was buried on the way to Ephrath (that is, Bethlehem). 40  35:20 Jacob set up a marker 41  over her grave; it is 42  the Marker of Rachel’s Grave to this day.

35:21 Then Israel traveled on and pitched his tent beyond Migdal Eder. 43  35:22 While Israel was living in that land, Reuben had sexual relations with 44  Bilhah, his father’s concubine, and Israel heard about it.

Jacob had twelve sons:

35:23 The sons of Leah were Reuben, Jacob’s firstborn, as well as Simeon, Levi, Judah, Issachar, and Zebulun.

35:24 The sons of Rachel were Joseph and Benjamin.

35:25 The sons of Bilhah, Rachel’s servant, were Dan and Naphtali.

35:26 The sons of Zilpah, Leah’s servant, were Gad and Asher.

These were the sons of Jacob who were born to him in Paddan Aram.

35:27 So Jacob came back to his father Isaac in Mamre, 45  to Kiriath Arba 46  (that is, Hebron), where Abraham and Isaac had stayed. 47  35:28 Isaac lived to be 180 years old. 48  35:29 Then Isaac breathed his last and joined his ancestors. 49  He died an old man who had lived a full life. 50  His sons Esau and Jacob buried him.

Genesis 9:16

Context
9:16 When the rainbow is in the clouds, I will notice it and remember 51  the perpetual covenant between God and all living creatures of all kinds that are on the earth.”

Genesis 22:19

Context

22:19 Then Abraham returned to his servants, and they set out together 52  for Beer Sheba where Abraham stayed. 53 

Matthew 14:19

Context
14:19 Then 54  he instructed the crowds to sit down on the grass. He took the five loaves and two fish, and looking up to heaven he gave thanks and broke the loaves. He gave them to the disciples, 55  who in turn gave them to the crowds. 56 

Matthew 15:36

Context
15:36 he took the seven loaves and the fish, and after giving thanks, he broke them and began giving them to the disciples, who then gave them to the crowds. 57 

Matthew 26:26

Context
The Lord’s Supper

26:26 While 58  they were eating, Jesus took bread, and after giving thanks he broke it, gave it to his disciples, and said, “Take, eat, this is my body.”

Mark 6:41

Context
6:41 He took the five loaves and the two fish, and looking up to heaven, he gave thanks and broke the loaves. He 59  gave them to his 60  disciples to serve the people, and he divided the two fish among them all.

Mark 8:6

Context
8:6 Then 61  he directed the crowd to sit down on the ground. After he took the seven loaves and gave thanks, he broke them and began giving them to the disciples to serve. So 62  they served the crowd.

Mark 14:22

Context
The Lord’s Supper

14:22 While they were eating, he took bread, and after giving thanks he broke it, gave it to them, and said, “Take it. This is my body.”

John 6:11

Context
6:11 Then Jesus took the loaves, and when he had given thanks, he distributed the bread to those who were seated. He then did the same with the fish, 63  as much as they wanted.

Acts 27:35

Context
27:35 After he said this, Paul 64  took bread 65  and gave thanks to God in front of them all, 66  broke 67  it, and began to eat.
Drag to resizeDrag to resize

[35:1]  1 tn Heb “arise, go up.” The first imperative gives the command a sense of urgency.

[35:1]  2 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[35:1]  3 sn God is calling on Jacob to fulfill his vow he made when he fled from…Esau (see Gen 28:20-22).

[35:2]  4 tn Heb “which are in your midst.”

[35:2]  5 sn The actions of removing false gods, becoming ritually clean, and changing garments would become necessary steps in Israel when approaching the Lord in worship.

[35:3]  6 tn Heb “let us arise and let us go up.” The first cohortative gives the statement a sense of urgency.

[35:3]  7 tn The cohortative with the prefixed conjunction here indicates purpose or consequence.

[35:3]  8 tn Heb “day of distress.” See Ps 20:1 which utilizes similar language.

[35:3]  9 tn Heb “in the way in which I went.” Jacob alludes here to God’s promise to be with him (see Gen 28:20).

[35:4]  10 tn Heb “in their hand.”

[35:4]  11 sn On the basis of a comparison with Gen 34 and Num 31, G. J. Wenham argues that the foreign gods and the rings could have been part of the plunder that came from the destruction of Shechem (Genesis [WBC], 2:324).

[35:4]  12 sn Jacob buried them. On the burial of the gods, see E. Nielson, “The Burial of the Foreign Gods,” ST 8 (1954/55): 102-22.

[35:4]  13 tn Or “terebinth.”

[35:5]  14 tn Heb “and they journeyed.”

[35:5]  15 tn Heb “and the fear of God was upon the cities which were round about them.” The expression “fear of God” apparently refers (1) to a fear of God (objective genitive; God is the object of their fear). (2) But it could mean “fear from God,” that is, fear which God placed in them (cf. NRSV “a terror from God”). Another option (3) is that the divine name is used as a superlative here, referring to “tremendous fear” (cf. NEB “were panic-stricken”; NASB “a great terror”).

[35:6]  16 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[35:6]  17 tn Heb “and Jacob came to Luz which is in the land of Canaan – it is Bethel – he and all the people who were with him.”

[35:7]  18 sn The name El-Bethel means “God of Bethel.”

[35:7]  19 tn Heb “revealed themselves.” The verb נִגְלוּ (niglu), translated “revealed himself,” is plural, even though one expects the singular form with the plural of majesty. Perhaps אֱלֹהִים (’elohim) is here a numerical plural, referring both to God and the angelic beings that appeared to Jacob. See the note on the word “know” in Gen 3:5.

[35:8]  20 sn Deborah. This woman had been Rebekah’s nurse, but later attached herself to Jacob. She must have been about one hundred and eighty years old when she died.

[35:8]  21 tn “and he called its name.” There is no expressed subject, so the verb can be translated as passive.

[35:8]  22 tn Or “Allon Bacuth,” if one transliterates the Hebrew name (cf. NEB, NIV, NRSV). An oak tree was revered in the ancient world and often designated as a shrine or landmark. This one was named for the weeping (mourning) occasioned by the death of Deborah.

[35:10]  23 tn Heb “and he called his name Israel.” The referent of the pronoun “he” (God) has been specified in the translation for clarity.

[35:11]  24 tn The name אֵל שַׁדַּי (’el shadday, “El Shaddai”) has often been translated “God Almighty,” primarily because Jerome translated it omnipotens (“all powerful”) in the Latin Vulgate. There has been much debate over the meaning of the name. For discussion see W. F. Albright, “The Names Shaddai and Abram,” JBL 54 (1935): 173-210; R. Gordis, “The Biblical Root sdy-sd,” JTS 41 (1940): 34-43; and especially T. N. D. Mettinger, In Search of God, 69-72. Shaddai/El Shaddai is the sovereign king of the world who grants, blesses, and judges. In the Book of Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses/protects and takes away life/happiness. The patriarchs knew God primarily as El Shaddai (Exod 6:3). While the origin and meaning of this name are uncertain its significance is clear. The name is used in contexts where God appears as the source of fertility and life. For a fuller discussion see the note on “sovereign God” in Gen 17:1.

[35:11]  25 tn Heb “A nation and a company of nations will be from you and kings from your loins will come out.”

[35:12]  26 tn The Hebrew verb translated “gave” refers to the Abrahamic promise of the land. However, the actual possession of that land lay in the future. The decree of the Lord made it certain; but it has the sense “promised to give.”

[35:12]  27 tn Heb “and to your offspring after you.”

[35:13]  28 tn Heb “went up from upon him in the place.”

[35:14]  29 tn Heb “and Jacob set up a sacred pillar in the place where he spoke with him, a sacred pillar of stone” (see the notes on the term “sacred stone” in Gen 28:18). This passage stands parallel to Gen 28:18-19, where Jacob set up a sacred stone, poured oil on it, and called the place Bethel. Some commentators see these as two traditions referring to the same event, but it is more likely that Jacob reconsecrated the place in fulfillment of the vow he had made here earlier. In support of this is the fact that the present narrative alludes to and is built on the previous one.

[35:14]  30 tn The verb נָסַךְ (nasakh) means “to pour out, to make libations,” and the noun נֶסֶךְ (nesekh) is a “drink-offering,” usually of wine or of blood. The verb יָצַק (yatsaq) means “to pour out,” often of anointing oil, but of other elements as well.

[35:15]  31 sn Called the name of the place. In view of the previous naming of Bethel in Gen 28:19, here Jacob was confirming or affirming the name through an official ritual marking the fulfillment of the vow. This place now did become Bethel, the house of God.

[35:15]  32 tn The name Bethel means “house of God” in Hebrew.

[35:16]  33 tn Heb “and there was still a stretch of the land to go to Ephrath.”

[35:16]  34 tn Normally the verb would be translated “she gave birth,” but because that obviously had not happened yet, it is better to translate the verb as ingressive, “began to give birth” (cf. NIV) or “went into labor.”

[35:17]  35 tn The construction uses a Hiphil infinitive, which E. A. Speiser classifies as an elative Hiphil. The contrast is with the previous Piel: there “she had hard labor,” and here, “her labor was at its hardest.” Failure to see this, Speiser notes, has led to redundant translations and misunderstandings (Genesis [AB], 273).

[35:17]  36 sn Another son. The episode recalls and fulfills the prayer of Rachel at the birth of Joseph (Gen 30:24): “may he add” another son.

[35:18]  37 tn Heb “in the going out of her life, for she was dying.” Rachel named the child with her dying breath.

[35:18]  38 sn The name Ben-Oni means “son of my suffering.” It is ironic that Rachel’s words to Jacob in Gen 30:1, “Give me children or I’ll die,” take a different turn here, for it was having the child that brought about her death.

[35:18]  39 tn The disjunctive clause is contrastive.

[35:19]  40 sn This explanatory note links the earlier name Ephrath with the later name Bethlehem.

[35:20]  41 tn Heb “standing stone.”

[35:20]  42 tn Or perhaps “it is known as” (cf. NEB).

[35:21]  43 sn The location of Migdal Eder is not given. It appears to be somewhere between Bethlehem and Hebron. Various traditions have identified it as at the shepherds’ fields near Bethlehem (the Hebrew name Migdal Eder means “tower of the flock”; see Mic 4:8) or located it near Solomon’s pools.

[35:22]  44 tn Heb “and Reuben went and lay with.” The expression “lay with” is a euphemism for having sexual intercourse.

[35:27]  45 tn This is an adverbial accusative of location.

[35:27]  46 tn The name “Kiriath Arba” is in apposition to the preceding name, “Mamre.”

[35:27]  47 tn The Hebrew verb גּוּר (gur), traditionally rendered “to sojourn,” refers to temporary settlement without ownership rights.

[35:28]  48 tn Heb “And the days of Isaac were one hundred and eighty years.”

[35:29]  49 tn Heb “and Isaac expired and died and he was gathered to his people.” In the ancient Israelite view he joined his deceased ancestors in Sheol, the land of the dead.

[35:29]  50 tn Heb “old and full of years.”

[9:16]  51 tn The translation assumes that the infinitive לִזְכֹּר (lizkor, “to remember”) here expresses the result of seeing the rainbow. Another option is to understand it as indicating purpose, in which case it could be translated, “I will look at it so that I may remember.”

[22:19]  52 tn Heb “and they arose and went together.”

[22:19]  53 tn Heb “and Abraham stayed in Beer Sheba. This has been translated as a relative clause for stylistic reasons.

[14:19]  54 tn Here καί (kai) has been translated as “Then.”

[14:19]  55 tn Grk “And after instructing the crowds to recline for a meal on the grass, after taking the five loaves and the two fish, after looking up to heaven, he gave thanks, and after breaking the loaves he gave them to the disciples.” Although most of the participles are undoubtedly attendant circumstance, there are but two indicative verbs – “he gave thanks” and “he gave.” The structure of the sentence thus seems to focus on these two actions and has been translated accordingly.

[14:19]  56 tn Grk “to the disciples, and the disciples to the crowds.”

[15:36]  57 tn Grk “was giving them to the disciples, and the disciples to the crowd.”

[26:26]  58 tn Here δέ (de) has not been translated.

[6:41]  59 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[6:41]  60 tc ‡ Most mss (Ì45 A D W Θ Ë1,13 Ï lat sy) have αὐτοῦ (autou, “his”) after τοῖς μαθηταῖς (toi" maqhtai", “the disciples”), but several excellent witnesses (א B L Δ 33 579 892 1241 1424 2427 pc) lack the pronoun. This kind of variant is often a predictable expansion of the text; further, that many important mss lack the pronoun gives support for the shorter reading. For these reasons, the pronoun is considered to be secondary. NA27 puts αὐτοῦ in brackets, indicating some doubts as to its authenticity.

[8:6]  61 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[8:6]  62 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[6:11]  63 tn Grk “likewise also (he distributed) from the fish.”

[27:35]  64 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[27:35]  65 tn Grk “taking bread, gave thanks.” The participle λαβών (labwn) has been translated as a finite verb due to requirements of contemporary English style.

[27:35]  66 tn Or “before them all,” but here this could be misunderstood to indicate a temporal sequence.

[27:35]  67 tn Grk “and breaking it, he began.” The participle κλάσας (klasas) has been translated as a finite verb due to requirements of contemporary English style.



TIP #23: Navigate the Study Dictionary using word-wheel index or search box. [ALL]
created in 0.03 seconds
powered by
bible.org - YLSA